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Kisah Para Rasul 19:1

Konteks

Disciples of John the Baptist at Ephesus

19:1 While¹ Apollos was in Corinth,² Paul went through the inland³ regions⁴ and came to Ephesus.⁵ He⁶ found some disciples there⁷

Kisah Para Rasul 19:8-41

Konteks

Paul Continues to Minister at Ephesus

19:8 So Paul⁸ entered⁹ the synagogue¹⁰ and spoke out fearlessly¹¹ for three months, addressing¹² and convincing¹³ them about the kingdom of God.¹⁴ 19:9 But when¹⁵ some were stubborn¹⁶ and refused to believe, reviling¹⁷ the Way¹⁸ before the congregation, he left¹⁹ them and took the disciples with him,²⁰ addressing²¹ them every day²² in the lecture hall²³ of Tyrannus. 19:10 This went on for two years, so that all who lived in the province of Asia,²⁴ both Jews and Greeks, heard the word of the Lord.²⁵

The Seven Sons of Sceva

19:11 God was performing extraordinary²⁶ miracles by Paul’s hands, 19:12 so that when even handkerchiefs or aprons that had touched his body²⁷ were brought²⁸ to the sick, their diseases left them and the evil spirits went out of them.²⁹ 19:13 But some itinerant³⁰ Jewish exorcists tried to invoke the name³¹ of the Lord Jesus over those who were possessed by³² evil spirits, saying, “I sternly warn³³ you by Jesus whom Paul preaches.” 19:14 (Now seven sons of a man named³⁴ Sceva, a Jewish high priest, were doing this.)³⁵ 19:15 But the evil spirit replied to them,³⁶ “I know about Jesus³⁷ and I am acquainted with³⁸ Paul, but who are you?”³⁹ 19:16 Then the man who was possessed by⁴⁰ the evil spirit jumped on⁴¹ them and beat them all into submission.⁴² He prevailed⁴³ against them so that they fled from that house naked and wounded. 19:17 This became known to all who lived in Ephesus,⁴⁴ both Jews and Greeks; fear came over⁴⁵ them all, and the name of the Lord Jesus was praised.⁴⁶ 19:18 Many of those who had believed came forward,⁴⁷ confessing and making their deeds known.⁴⁸ 19:19 Large numbers⁴⁹ of those who had practiced magic⁵⁰ collected their books⁵¹ and burned them up in the presence of everyone.⁵² When⁵³ the value of the books was added up, it was found to total fifty thousand silver coins.⁵⁴ 19:20 In this way the word of the Lord⁵⁵ continued to grow in power⁵⁶ and to prevail.⁵⁷

A Riot in Ephesus

19:21 Now after all these things had taken place,⁵⁸ Paul resolved⁵⁹ to go to Jerusalem,⁶⁰ passing through Macedonia⁶¹ and Achaia.⁶² He said,⁶³ “After I have been there, I must also see Rome.”⁶⁴ 19:22 So after sending⁶⁵ two of his assistants,⁶⁶ Timothy and Erastus, to Macedonia,⁶⁷ he himself stayed on for a while in the province of Asia.⁶⁸

19:23 At⁶⁹ that time⁷⁰ a great disturbance⁷¹ took place concerning the Way.⁷² 19:24 For a man named Demetrius, a silversmith who made silver shrines⁷³ of Artemis,⁷⁴ brought a great deal⁷⁵ of business⁷⁶ to the craftsmen. 19:25 He gathered⁷⁷ these⁷⁸ together, along with the workmen in similar trades,⁷⁹ and said, “Men, you know that our prosperity⁸⁰ comes from this business. 19:26 And you see and hear that this Paul has persuaded⁸¹ and turned away⁸² a large crowd,⁸³ not only in Ephesus⁸⁴ but in practically all of the province of Asia,⁸⁵ by saying⁸⁶ that gods made by hands are not gods at all.⁸⁷ 19:27 There is danger not only that this business of ours will come into disrepute,⁸⁸ but also that the temple of the great goddess Artemis⁸⁹ will be regarded as nothing,⁹⁰ and she whom all the province of Asia⁹¹ and the world worship will suffer the loss of her greatness.”⁹²

19:28 When⁹³ they heard⁹⁴ this they became enraged⁹⁵ and began to shout,⁹⁶ “Great is Artemis⁹⁷ of the Ephesians!” 19:29 The⁹⁸ city was filled with the uproar,⁹⁹ and the crowd¹⁰⁰ rushed to the theater¹⁰¹ together,¹⁰² dragging with them Gaius and Aristarchus, the Macedonians who were Paul’s traveling companions. 19:30 But when Paul wanted to enter the public assembly,¹⁰³ the disciples would not let him. 19:31 Even some of the provincial authorities¹⁰⁴ who were his friends sent¹⁰⁵ a message¹⁰⁶ to him, urging him not to venture¹⁰⁷ into the theater. 19:32 So then some were shouting one thing, some another, for the assembly was in confusion, and most of them did not know why they had met together.¹⁰⁸ 19:33 Some of the crowd concluded¹⁰⁹ it was about¹¹⁰ Alexander because the Jews had pushed him to the front.¹¹¹ Alexander, gesturing¹¹² with his hand, was wanting to make a defense¹¹³ before the public assembly.¹¹⁴ 19:34 But when they recognized¹¹⁵ that he was a Jew, they all shouted in unison,¹¹⁶ “Great is Artemis¹¹⁷ of the Ephesians!” for about two hours.¹¹⁸ 19:35 After the city secretary¹¹⁹ quieted the crowd, he said, “Men of Ephesus, what person¹²⁰ is there who does not know that the city of the Ephesians is the keeper¹²¹ of the temple of the great Artemis¹²² and of her image that fell from heaven?¹²³ 19:36 So because these facts¹²⁴ are indisputable,¹²⁵ you must keep quiet¹²⁶ and not do anything reckless.¹²⁷ 19:37 For you have brought these men here who are neither temple robbers¹²⁸ nor blasphemers of our goddess.¹²⁹ 19:38 If then Demetrius and the craftsmen who are with him have a complaint¹³⁰ against someone, the courts are open¹³¹ and there are proconsuls; let them bring charges against one another there.¹³² 19:39 But if you want anything in addition,¹³³ it will have to be settled¹³⁴ in a legal assembly.¹³⁵ 19:40 For¹³⁶ we are in danger of being charged with rioting¹³⁷ today, since there is no cause we can give to explain¹³⁸ this disorderly gathering.”¹³⁹ 19:41 After¹⁴⁰ he had said¹⁴¹ this,¹⁴² he dismissed the assembly.¹⁴³

Kisah Para Rasul 19:1-31

Konteks

Disciples of John the Baptist at Ephesus

19:1 While¹⁴⁴ Apollos was in Corinth,¹⁴⁵ Paul went through the inland¹⁴⁶ regions¹⁴⁷ and came to Ephesus.¹⁴⁸ He¹⁴⁹ found some disciples there¹⁵⁰ 19:2 and said to them, “Did you receive the Holy Spirit when you believed?”¹⁵¹ They replied,¹⁵² “No, we have not even¹⁵³ heard that there is a Holy Spirit.” 19:3 So Paul¹⁵⁴ said, “Into what then were you baptized?” “Into John’s baptism,” they replied.¹⁵⁵ 19:4 Paul said, “John baptized with a baptism of repentance, telling the people to believe in the one who was to come after him,¹⁵⁶ that is, in Jesus.” 19:5 When they heard this, they were baptized in the name of the Lord Jesus, 19:6 and when Paul placed¹⁵⁷ his hands on them, the Holy Spirit came¹⁵⁸ upon them, and they began to speak¹⁵⁹ in tongues and to prophesy.¹⁶⁰ 19:7 (Now there were about twelve men in all.)¹⁶¹

Paul Continues to Minister at Ephesus

19:8 So Paul¹⁶² entered¹⁶³ the synagogue¹⁶⁴ and spoke out fearlessly¹⁶⁵ for three months, addressing¹⁶⁶ and convincing¹⁶⁷ them about the kingdom of God.¹⁶⁸ 19:9 But when¹⁶⁹ some were stubborn¹⁷⁰ and refused to believe, reviling¹⁷¹ the Way¹⁷² before the congregation, he left¹⁷³ them and took the disciples with him,¹⁷⁴ addressing¹⁷⁵ them every day¹⁷⁶ in the lecture hall¹⁷⁷ of Tyrannus. 19:10 This went on for two years, so that all who lived in the province of Asia,¹⁷⁸ both Jews and Greeks, heard the word of the Lord.¹⁷⁹

The Seven Sons of Sceva

19:11 God was performing extraordinary¹⁸⁰ miracles by Paul’s hands, 19:12 so that when even handkerchiefs or aprons that had touched his body¹⁸¹ were brought¹⁸² to the sick, their diseases left them and the evil spirits went out of them.¹⁸³ 19:13 But some itinerant¹⁸⁴ Jewish exorcists tried to invoke the name¹⁸⁵ of the Lord Jesus over those who were possessed by¹⁸⁶ evil spirits, saying, “I sternly warn¹⁸⁷ you by Jesus whom Paul preaches.” 19:14 (Now seven sons of a man named¹⁸⁸ Sceva, a Jewish high priest, were doing this.)¹⁸⁹ 19:15 But the evil spirit replied to them,¹⁹⁰ “I know about Jesus¹⁹¹ and I am acquainted with¹⁹² Paul, but who are you?”¹⁹³ 19:16 Then the man who was possessed by¹⁹⁴ the evil spirit jumped on¹⁹⁵ them and beat them all into submission.¹⁹⁶ He prevailed¹⁹⁷ against them so that they fled from that house naked and wounded. 19:17 This became known to all who lived in Ephesus,¹⁹⁸ both Jews and Greeks; fear came over¹⁹⁹ them all, and the name of the Lord Jesus was praised.²⁰⁰ 19:18 Many of those who had believed came forward,²⁰¹ confessing and making their deeds known.²⁰² 19:19 Large numbers²⁰³ of those who had practiced magic²⁰⁴ collected their books²⁰⁵ and burned them up in the presence of everyone.²⁰⁶ When²⁰⁷ the value of the books was added up, it was found to total fifty thousand silver coins.²⁰⁸ 19:20 In this way the word of the Lord²⁰⁹ continued to grow in power²¹⁰ and to prevail.²¹¹

A Riot in Ephesus

19:21 Now after all these things had taken place,²¹² Paul resolved²¹³ to go to Jerusalem,²¹⁴ passing through Macedonia²¹⁵ and Achaia.²¹⁶ He said,²¹⁷ “After I have been there, I must also see Rome.”²¹⁸ 19:22 So after sending²¹⁹ two of his assistants,²²⁰ Timothy and Erastus, to Macedonia,²²¹ he himself stayed on for a while in the province of Asia.²²²

19:23 At²²³ that time²²⁴ a great disturbance²²⁵ took place concerning the Way.²²⁶ 19:24 For a man named Demetrius, a silversmith who made silver shrines²²⁷ of Artemis,²²⁸ brought a great deal²²⁹ of business²³⁰ to the craftsmen. 19:25 He gathered²³¹ these²³² together, along with the workmen in similar trades,²³³ and said, “Men, you know that our prosperity²³⁴ comes from this business. 19:26 And you see and hear that this Paul has persuaded²³⁵ and turned away²³⁶ a large crowd,²³⁷ not only in Ephesus²³⁸ but in practically all of the province of Asia,²³⁹ by saying²⁴⁰ that gods made by hands are not gods at all.²⁴¹ 19:27 There is danger not only that this business of ours will come into disrepute,²⁴² but also that the temple of the great goddess Artemis²⁴³ will be regarded as nothing,²⁴⁴ and she whom all the province of Asia²⁴⁵ and the world worship will suffer the loss of her greatness.”²⁴⁶

19:28 When²⁴⁷ they heard²⁴⁸ this they became enraged²⁴⁹ and began to shout,²⁵⁰ “Great is Artemis²⁵¹ of the Ephesians!” 19:29 The²⁵² city was filled with the uproar,²⁵³ and the crowd²⁵⁴ rushed to the theater²⁵⁵ together,²⁵⁶ dragging with them Gaius and Aristarchus, the Macedonians who were Paul’s traveling companions. 19:30 But when Paul wanted to enter the public assembly,²⁵⁷ the disciples would not let him. 19:31 Even some of the provincial authorities²⁵⁸ who were his friends sent²⁵⁹ a message²⁶⁰ to him, urging him not to venture²⁶¹ into the theater.

[19:1] ¹tn Grk “It happened that while.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

[19:1] ²map For location see JP1 C2; JP2 C2; JP3 C2; JP4 C2.

[19:1] ³tn Or “interior.”

[19:1] ⁴tn BDAG 92 s.v. ἀνωτερικός has “upper τὰ ἀ. μέρη the upper (i.e. inland) country, the interior Ac 19:1.”

[19:1] ⁵map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.

[19:1] ⁶tn Grk “and found.” Because of the length of the Greek sentence and the sequencing with the following verse the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.

[19:1] ⁷tn The word “there” is not in the Greek text but is implied.

[19:8] ⁸tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[19:8] ⁹tn Grk “So entering the synagogue, he spoke out fearlessly.” The participle εἰσελθών (eiselqwn) has been translated as a finite verb due to requirements of contemporary English style.

[19:8] ¹⁰sn See the note on synagogue in 6:9.

[19:8] ¹¹tn Or “boldly.”

[19:8] ¹²tn Although the word διελέξατο (dielexato; from διαλέγομαι, dialegomai) is frequently translated “reasoned,” “disputed,” or “argued,” this sense comes from its classical meaning where it was used of philosophical disputation, including the Socratic method of questions and answers. However, there does not seem to be contextual evidence for this kind of debate in Acts 19:8. As G. Schrenk (TDNT 2:94-95) points out, “What is at issue is the address which any qualified member of a synagogue might give.” Other examples of this may be found in the NT in Matt 4:23 and Mark 1:21.

[19:8] ¹³tn Or “addressing them persuasively.” The two participles διαλεγόμενος and πείθων (dialegomeno" and peiqwn) can be understood as a hendiadys (so NIV, NRSV), thus, “addressing them persuasively.”

[19:8] ¹⁴sn To talk about Jesus as the Christ who has come is to talk about the kingdom of God. This is yet another summary of the message like that in 18:28.

[19:9] ¹⁵tn BDAG 1105-6 s.v. ὡς 8.b lists this use as a temporal conjunction.

[19:9] ¹⁶tn Or “some became hardened.” See BDAG 930 s.v. σκληρύνω b and Acts 7:51-53.

[19:9] ¹⁷tn Or “speaking evil of.” BDAG 500 s.v. κακολογέω has “speak evil of, revile, insult…τὶ someth. τὴν ὁδόν the Way (i.e. Christian way of life) Ac 19:9.”

[19:9] ¹⁸sn The Way refers to the Christian movement (Christianity). Luke frequently refers to it as “the Way” (Acts 9:2; 18:25-26; 19:23; 22:4; 24:14, 22).

[19:9] ¹⁹tn Grk “leaving them, he took.” The participle ἀποστάς (apostas) has been translated as a finite verb due to requirements of contemporary English style.

[19:9] ²⁰tn The words “with him” are not in the Greek text, but are implied.

[19:9] ²¹tn Although the word διελέξατο (dielexato; from διαλέγομαι, dialegomai) is frequently translated “reasoned,” “disputed,” or “argued,” this sense comes from its classical meaning where it was used of philosophical disputation, including the Socratic method of questions and answers. However, there does not seem to be contextual evidence for this kind of debate in Acts 19:9. As G. Schrenk (TDNT 2:94-95) points out, “What is at issue is the address which any qualified member of a synagogue might give.” Other examples of this may be found in the NT in Matt 4:23 and Mark 1:21.

[19:9] ²²tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase in this verse.

[19:9] ²³tn The “lecture hall” was a place where teachers and pupils met. The term is a NT hapax legomenon (BDAG 982 s.v. σχολή). L&N 7.14 notes, “it is better to use a translation such as ‘lecture hall’ rather than ‘school,’ since one does not wish to give the impression of the typical classroom situation characteristic of present-day schools.”

[19:10] ²⁴tn Grk “Asia”; in the NT this always refers to the Roman province of Asia, made up of about one-third of the west and southwest end of modern Asia Minor. Asia lay to the west of the region of Phrygia and Galatia. The words “the province of” are supplied to indicate to the modern reader that this does not refer to the continent of Asia.

[19:10] sn The expression all who lived in the province of Asia is good Semitic hyperbole (see Col 1:7, “all the world”). The message was now available to the region.

[19:10] ²⁵sn The word of the Lord is a technical expression in OT literature, often referring to a divine prophetic utterance (e.g., Gen 15:1, Isa 1:10, Jonah 1:1). In the NT it occurs 15 times: 3 times as ῥῆμα τοῦ κυρίου (rJhma tou kuriou; Luke 22:61, Acts 11:16, 1 Pet 1:25) and 12 times as λόγος τοῦ κυρίου (logo" tou kuriou; here and in Acts 8:25; 13:44, 48, 49; 15:35, 36; 16:32; 19:20; 1 Thess 1:8, 4:15; 2 Thess 3:1). As in the OT, this phrase focuses on the prophetic nature and divine origin of what has been said.

[19:11] ²⁶tn BDAG 1019 s.v. τυγχάνω 2.d states, “δυνάμεις οὐ τὰς τυχούσας extraordinary miracles Ac 19:11.”

[19:12] ²⁷tn Or “skin” (the outer surface of the body).

[19:12] ²⁸tn Or “were taken.” It might be that as word went out into the region that since the sick could not come to Paul, healing was brought to them this way. The “handkerchiefs” are probably face cloths for wiping perspiration (see BDAG 934 s.v. σουδάριον) while the “aprons” might be material worn by workmen (BDAG 923-24 s.v. σιμικίνθιον).

[19:12] ²⁹tn The words “of them” are not in the Greek text, but are implied.

[19:13] ³⁰tn Grk “some Jewish exorcists who traveled about.” The adjectival participle περιερχομένων (periercomenwn) has been translated as “itinerant.”

[19:13] ³¹tn Grk “to name the name.”

[19:13] ³²tn Grk “who had.” Here ἔχω (ecw) is used of demon possession, a common usage according to BDAG 421 s.v. ἔχω 7.a.α.

[19:13] ³³sn The expression I sternly warn you means “I charge you as under oath.”

[19:14] ³⁴tn Grk “a certain Sceva.”

[19:14] ³⁵sn Within the sequence of the narrative, this amounts to a parenthetical note by the author.

[19:15] ³⁶tn Grk “answered and said to them.” The expression, redundant in English, has been simplified to “replied.”

[19:15] ³⁷tn Grk “Jesus I know about.” Here ᾿Ιησοῦν (Ihsoun) is in emphatic position in Greek, but placing the object first is not normal in contemporary English style.

[19:15] ³⁸tn BDAG 380 s.v. ἐπίσταμαι 2 has “know, be acquainted with τινά…τὸν Παῦλον Ac 19:15.” Here the translation “be acquainted with” was used to differentiate from the previous phrase which has γινώσκω (ginwskw).

[19:15] ³⁹sn But who are you? This account shows how the power of Paul was so distinct that parallel claims to access that power were denied. In fact, such manipulation, by those who did not know Jesus, was judged (v. 16). The indirect way in which the exorcists made the appeal shows their distance from Jesus.

[19:16] ⁴⁰tn Grk “in whom the evil spirit was.”

[19:16] ⁴¹tn Grk “the man in whom the evil spirit was, jumping on them.” The participle ἐφαλόμενος (efalomeno") has been translated as a finite verb due to requirements of contemporary English style. L&N 15.239 has “ἐφαλόμενος ὁ ἄνθρωπος ἐπ᾿ αὐτούς ‘the man jumped on them’ Ac 19:16.”

[19:16] ⁴²tn Grk “and beating them all into submission.” The participle κατακυριεύσας (katakurieusa") has been translated as a finite verb due to requirements of contemporary English style. According to W. Foerster, TDNT 3:1098, the word means “the exercise of dominion against someone, i.e., to one’s own advantage.” These exorcists were shown to be powerless in comparison to Jesus who was working through Paul.

[19:16] ⁴³tn BDAG 484 s.v. ἰσχύω 3 has “win out, prevail…κατά τινος over, against someone Ac 19:16.”

[19:17] ⁴⁴map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.

[19:17] ⁴⁵tn Grk “fell on.” BDAG 377 s.v. ἐπιπίπτω 2 has “φόβος ἐ. ἐπί τινα fear came upon someone…Ac 19:17.”

[19:17] ⁴⁶tn Or “exalted.”

[19:18] ⁴⁷tn Grk “came”; the word “forward” is supplied in the translation to clarify the meaning and to conform to the contemporary English idiom.

[19:18] ⁴⁸tn Or “confessing and disclosing their deeds.” BDAG 59 s.v. ἀναγγέλλω 2 has “W. ἐξομολογεῖσθαι: ἀ. τὰς πράξεις αὐτο'ν make their deeds known Ac 19:18.”

[19:18] sn Making their deeds known. Ephesus was a major pagan religious center with much syncretistic “magical” practice. Coming to Jesus changed the lives and attitudes of these believers, creating a social impact.

[19:19] ⁴⁹tn BDAG 472 s.v. ἱκανός 4.a has “many, quite a few” for ἱκανοί (Jikanoi) in this verse.

[19:19] ⁵⁰tn On this term see BDAG 800 s.v. περίεργος 2.

[19:19] ⁵¹tn Or “scrolls.”

[19:19] ⁵²tn Or “burned them up publicly.” L&N 14.66 has “‘they brought their books together and burned them up in the presence of everyone’ Ac 19:19.”

[19:19] ⁵³tn Grk “and when.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.

[19:19] ⁵⁴tn Or “fifty thousand silver drachmas” (about $10,000 US dollars). BDAG 128 s.v. ἀργύριον 2.c states, “ἀργυρίου μυριάδας πέντε 50,000 (Attic silver) drachmas Ac 19:19.” Another way to express the value would be in sheep: One drachma could buy one sheep. So this many drachmas could purchase a huge flock of sheep. A drachma also equals a denarius, or a day’s wage for the average worker. So this amount would be equal to 50,000 work days or in excess of 8,300 weeks of labor (the weeks are calculated at six working days because of the Jewish cultural context). The impact of Christianity on the Ephesian economy was considerable (note in regard to this the concerns expressed in 19:26-27).

[19:20] ⁵⁵sn The word of the Lord is a technical expression in OT literature, often referring to a divine prophetic utterance (e.g., Gen 15:1, Isa 1:10, Jonah 1:1). In the NT it occurs 15 times: 3 times as ῥῆμα τοῦ κυρίου (rJhma tou kuriou; Luke 22:61, Acts 11:16, 1 Pet 1:25) and 12 times as λόγος τοῦ κυρίου (logo" tou kuriou; here and in Acts 8:25; 13:44, 48, 49; 15:35, 36; 16:32; 19:10; 1 Thess 1:8, 4:15; 2 Thess 3:1). As in the OT, this phrase focuses on the prophetic nature and divine origin of what has been said.

[19:20] ⁵⁶tn The imperfect verb ηὔξανεν (huxanen) has been translated as a progressive imperfect, as has the following verb ἴσχυεν (iscuen).

[19:20] ⁵⁷sn The word of the Lord…to prevail. Luke portrays the impact of Christianity in terms of the Lord’s transforming power in the lives of individuals.

[19:21] ⁵⁸tn Grk “all these things had been fulfilled.”

[19:21] ⁵⁹tn Grk “Paul purposed in [his] spirit” (an idiom). According to BDAG 1003 s.v. τίθημι 1.b.ε the entire idiom means “to resolve” (or “decide”): “ἔθετο ὁ Παῦλος ἐν τῷ πνεύματι w. inf. foll. Paul resolved 19:21.”

[19:21] ⁶⁰map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[19:21] ⁶¹sn Macedonia was the Roman province of Macedonia in Greece.

[19:21] ⁶²sn Achaia was the Roman province of Achaia located across the Aegean Sea from Ephesus. Its principal city was Corinth.

[19:21] ⁶³tn Grk “Achaia, saying.” Because of the length of the Greek sentence and the awkwardness in English of having two participial clauses following one another (“passing through…saying”), the participle εἰπών (eipwn) has been translated as a finite verb and a new sentence begun here in the translation.

[19:21] ⁶⁴sn This is the first time Paul mentions Rome. He realized the message of Christianity could impact that society even at its heights.

[19:21] map For location see JP4 A1.

[19:22] ⁶⁵tn The aorist participle ἀποστείλας (aposteila") has been taken temporally reflecting action antecedent to that of the main verb (ἐπέσχεν, epescen).

[19:22] ⁶⁶tn Grk “two of those who ministered to him.”

[19:22] ⁶⁷sn Macedonia was the Roman province of Macedonia in Greece.

[19:22] ⁶⁸tn Grk “Asia”; in the NT this always refers to the Roman province of Asia, made up of about one-third of the west and southwest end of modern Asia Minor. Asia lay to the west of the region of Phrygia and Galatia. The words “the province of” are supplied to indicate to the modern reader that this does not refer to the continent of Asia.

[19:23] ⁶⁹tn Grk “There happened at that time.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Instead the verb “took place” has been supplied in the translation.

[19:23] ⁷⁰tn BDAG 512 s.v. κατά B.2.a, “in definite indications of time…Of the past: κ. ἐκεῖνον τὸν καιρόν at that time, then…Ac 12:1; 19:23.”

[19:23] ⁷¹tn Grk “no little disturbance” (an idiom; see BDAG 991 s.v. τάραχος 2).

[19:23] ⁷²sn The Way refers to the Christian movement (Christianity).

[19:24] ⁷³tn BDAG 665 s.v. ναός 1.a states, “Specif. of temples: of replicas of the temple of Artemis at Ephesus 19:24…but here, near ἱερόν vs. 27…ναός can be understood in the more restricted sense shrine, where the image of the goddess stood.”

[19:24] ⁷⁴sn Artemis was the name of a Greek goddess worshiped particularly in Asia Minor, whose temple, one of the seven wonders of the ancient world, was located just outside the city of Ephesus.

[19:24] ⁷⁵tn Grk “brought not a little business” (an idiom).

[19:24] ⁷⁶sn A great deal of business. The charge that Christianity brought economic and/or social upheaval was made a number of times in Acts: 16:20-21; 17:6-7; 18:13.

[19:25] ⁷⁷tn Grk “gathering.” The participle συναθροίσας (sunaqroisa") has been translated as a finite verb due to requirements of contemporary English style.

[19:25] ⁷⁸tn Grk “whom”; because of the length and complexity of the Greek sentence, the relative pronoun (“whom”) has been replaced with a pronoun (“these”) and a new sentence begun in the translation.

[19:25] ⁷⁹sn Workmen in similar trades. In effect, Demetrius gathered the Ephesian chamber of commerce together to hear about the threat to their prosperity.

[19:25] ⁸⁰tn Another possible meaning is “that this business is an easy way for us to earn a living.”

[19:26] ⁸¹tn Grk “persuading.” The participle πείσας (peisa") has been translated as a finite verb due to requirements of contemporary English style.

[19:26] ⁸²tn Or “misled.”

[19:26] ⁸³tn BDAG 472 s.v. ἱκανός 3.a has “of pers. ὄχλος a large crowd…Ac 11:24, 26; 19:26.”

[19:26] ⁸⁴map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.

[19:26] ⁸⁵tn Grk “Asia”; see the note on this word in v. 22.

[19:26] ⁸⁶tn The participle λέγων (legwn) has been regarded as indicating instrumentality.

[19:26] ⁸⁷tn The words “at all” are not in the Greek text but are implied.

[19:26] sn Gods made by hands are not gods at all. Paul preached against paganism’s idolatry. Here is a one-line summary of a speech like that in Acts 17:22-31.

[19:27] ⁸⁸tn Or “come under public criticism.” BDAG 101 s.v. ἀπελεγμός has “come into disrepute Ac 19:27.”

[19:27] ⁸⁹sn Artemis was the name of a Greek goddess worshiped particularly in Asia Minor, whose temple, one of the seven wonders of the ancient world, was located just outside the city of Ephesus.

[19:27] ⁹⁰tn BDAG 597 s.v. λογίζομαι 1.b has “εἰς οὐθὲν λογισθῆναι be looked upon as nothing…Ac 19:27.”

[19:27] ⁹¹tn Grk “Asia”; see the note on this word in v. 22.

[19:27] ⁹²tn Or “her magnificence.” BDAG 488 s.v. καθαιρέω 2.b has “καθαιρεῖσθαι τῆς μεγαλειότητος αὐτῆς suffer the loss of her magnificence Ac 19:27”; L&N 13.38 has “‘and to have her greatness done away with’ Ac 19:27.”

[19:27] sn Suffer the loss of her greatness. It is important to appreciate that money alone was not the issue, even for the pagan Ephesians. The issue was ultimately the dishonor of their goddess to whom they were devoted in worship. The battle was a “cosmic” one between deities.

[19:28] ⁹³tn Grk “And when.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[19:28] ⁹⁴tn Grk “And hearing.” The participle ἀκούσαντες (akousante") has been taken temporally.

[19:28] ⁹⁵tn Grk “they became filled with rage” (an idiom). The reaction of the Ephesians here is like that of the Jews earlier, though Luke referred to “zeal” or “jealousy” in the former case (Acts 7:54).

[19:28] ⁹⁶tn Grk “and began shouting, saying.” The imperfect verb ἔκραζον (ekrazon) has been translated as an ingressive imperfect. The participle λέγοντες (legontes) is redundant in English and has not been translated.

[19:28] ⁹⁷sn Artemis was a Greek goddess worshiped particularly in Asia Minor, whose temple, one of the seven wonders of the ancient world, was located just outside the city of Ephesus.

[19:29] ⁹⁸tn Grk “And the.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[19:29] ⁹⁹tn L&N 39.43 has “‘the uproar spread throughout the whole city’ (literally ‘the city was filled with uproar’) Ac 19:29.” BDAG 954 s.v. σύγχυσις has “confusion, tumult.”

[19:29] ¹⁰⁰tn Grk “they”; the referent (the crowd) has been specified in the translation for clarity.

[19:29] ¹⁰¹sn To the theater. This location made the event a public spectacle. The Grand Theater in Ephesus (still standing today) stood facing down the main thoroughfare of the city toward the docks. It had a seating capacity of 25,000.

[19:29] ¹⁰²tn Grk “to the theater with one accord.”

[19:30] ¹⁰³tn Or “enter the crowd.” According to BDAG 223 s.v. δῆμος 2, “in a Hellenistic city, a convocation of citizens called together for the purpose of transacting official business, popular assembly…εἰσελθεῖν εἰς τὸν δ. go into the assembly 19:30.”

[19:31] ¹⁰⁴tn Grk “Asiarchs” (high-ranking officials of the province of Asia).

[19:31] ¹⁰⁵tn Grk “sending”; the participle πέμψαντες (pemyante") has been translated as a finite verb due to requirements of contemporary English style.

[19:31] ¹⁰⁶tn The words “a message” are not in the Greek text but are implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.

[19:31] ¹⁰⁷tn BDAG 242-43 s.v. δίδωμι 11 has “to cause (oneself) to go, go, venture somewhere (cp. our older ‘betake oneself’)…Ac 19:31.” The desire of these sympathetic authorities was surely to protect Paul’s life. The detail indicates how dangerous things had become.

[19:32] ¹⁰⁸tn Or “had assembled.”

[19:33] ¹⁰⁹tn Or “Some of the crowd gave instructions to.”

[19:33] ¹¹⁰tn The words “it was about” are not in the Greek text but are implied; ᾿Αλέξανδρον (Alexandron) is taken to be an accusative of general reference.

[19:33] ¹¹¹tn BDAG 865 s.v. προβάλλω 1 has “to cause to come forward, put forward…τινά someone…push someone forward to speak in the theater…Ac 19:33.”

[19:33] ¹¹²tn Or “motioning.”

[19:33] ¹¹³sn The nature of Alexander’s defense is not clear. It appears he was going to explain, as a Jew, that the problem was not caused by Jews, but by those of “the Way.” However, he never got a chance to speak.

[19:33] ¹¹⁴tn Or “before the crowd.” According to BDAG 223 s.v. δῆμος 2, “in a Hellenistic city, a convocation of citizens called together for the purpose of transacting official business, popular assembly…ἀπολογεῖσθαι τῷ δ. make a defense before the assembly vs. 33.”

[19:34] ¹¹⁵tn Grk “But recognizing.” The participle ἐπιγνόντες (epignonte") has been translated as a finite verb due to requirements of contemporary English style.

[19:34] ¹¹⁶tn Grk “[they shouted] with one voice from all of them” (an idiom).

[19:34] ¹¹⁷sn Artemis was a Greek goddess worshiped particularly in Asia Minor, whose temple, one of the seven wonders of the ancient world, was located just outside the city of Ephesus, 1.25 mi (2 km) northeast of the Grand Theater. Dimensions were 418 ft by 239 ft (125 m by 72 m) for the platform; the temple proper was 377 ft by 180 ft (113 m by 54 m). The roof was supported by 117 columns, each 60 ft (18 m) high by 6 ft (1.8 m) in diameter. The Emperor Justinian of Byzantium later took these columns for use in construction of the Hagia Sophia, where they still exist (in modern day Istanbul).

[19:34] ¹¹⁸sn They all shouted…for about two hours. The extent of the tumult shows the racial and social tensions of a cosmopolitan city like Ephesus, indicating what the Christians in such locations had to face.

[19:35] ¹¹⁹tn Or “clerk.” The “scribe” (γραμματεύς, grammateu") was the keeper of the city’s records.

[19:35] ¹²⁰tn This is a generic use of ἄνθρωπος (anqrwpo").

[19:35] ¹²¹tn See BDAG 670 s.v. νεωκόρος. The city is described as the “warden” or “guardian” of the goddess and her temple.

[19:35] ¹²²sn Artemis was a Greek goddess worshiped particularly in Asia Minor, whose temple, one of the seven wonders of the ancient world, was located just outside the city of Ephesus.

[19:35] ¹²³tn Or “from the sky” (the same Greek word means both “heaven” and “sky”).

[19:35] sn The expression fell from heaven adds a note of apologetic about the heavenly origin of the goddess. The city’s identity and well-being was wrapped up with this connection, in their view. Many interpreters view her image that fell from heaven as a stone meteorite regarded as a sacred object.

[19:36] ¹²⁴tn Grk “these things.”

[19:36] ¹²⁵tn The genitive absolute construction with the participle ὄντων (ontwn) has been translated as a causal adverbial participle. On the term translated “indisputable” see BDAG 68-69 s.v. ἀναντίρρητος which has “not to be contradicted, undeniable.”

[19:36] ¹²⁶tn Grk “it is necessary that you be quiet.”

[19:36] ¹²⁷tn L&N 88.98 has “pertaining to impetuous and reckless behavior – ‘reckless, impetuous.’…‘so then, you must calm down and not do anything reckless’ Ac 19:36.” The city secretary was asking that order be restored.

[19:37] ¹²⁸tn Or perhaps, “desecrators of temples.”

[19:37] ¹²⁹sn Nor blasphemers of our goddess. There was no formal crime with which Paul could be charged. He had the right to his religion as long as he did not act physically against the temple. Since no overt act had taken place, the official wanted the community to maintain the status quo on these religious matters. The remarks suggest Paul was innocent of any civil crime.

[19:38] ¹³⁰tn BDAG 600 s.v. λόγος 1.a.ε has “ἔχειν πρός τινα λόγον have a complaint against someone…19:38.”

[19:38] ¹³¹tn L&N 56.1 has ‘if Demetrius and his workers have an accusation against someone, the courts are open’ Ac 19:38.”

[19:38] ¹³²tn The word “there” is not in the Greek text but is implied. The official’s request is that the legal system be respected.

[19:39] ¹³³tn Or “anything more than this.”

[19:39] ¹³⁴tn Or “resolved.”

[19:39] ¹³⁵tn Or “in a legal meeting of the citizens.” L&N 30.81 has “ἐν τῇ ἐννόμῳ ἐκκλησίᾳ ἐπιλυθήσεται ‘it will have to be settled in a legal meeting of the citizens’ Ac 19:39.” This meeting took place three times a year.

[19:40] ¹³⁶tn Grk “For indeed.” The ascensive force of καί (kai) would be awkward to translate here.

[19:40] ¹³⁷tn The term translated “rioting” refers to a revolt or uprising (BDAG 940 s.v. στάσις 2, 3). This would threaten Roman rule and invite Roman intervention.

[19:40] ¹³⁸tn Or “to account for.” Grk “since there is no cause concerning which we can give account concerning this disorderly gathering.” The complexity of the Greek relative clause (“which”) and the multiple prepositions (“concerning”) have been simplified in the translation consistent with contemporary English style.

[19:40] ¹³⁹tn Or “commotion.” BDAG 979 s.v. συστροφή 1 gives the meaning “a tumultuous gathering of people, disorderly/seditious gathering or commotion…Ac 19:40.”

[19:41] ¹⁴⁰tn Grk “And after.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[19:41] ¹⁴¹tn Grk “And saying.” The participle εἰπών (eipwn) has been translated as a finite verb due to requirements of contemporary English style.

[19:41] ¹⁴²tn Grk “these things.”

[19:41] ¹⁴³sn Verse 41 in the English text is included as part of verse 40 in the standard critical editions of the Greek NT.

[19:1] ¹⁴⁴tn Grk “It happened that while.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

[19:1] ¹⁴⁵map For location see JP1 C2; JP2 C2; JP3 C2; JP4 C2.

[19:1] ¹⁴⁶tn Or “interior.”

[19:1] ¹⁴⁷tn BDAG 92 s.v. ἀνωτερικός has “upper τὰ ἀ. μέρη the upper (i.e. inland) country, the interior Ac 19:1.”

[19:1] ¹⁴⁸map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.

[19:1] ¹⁴⁹tn Grk “and found.” Because of the length of the Greek sentence and the sequencing with the following verse the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.

[19:1] ¹⁵⁰tn The word “there” is not in the Greek text but is implied.

[19:2] ¹⁵¹tn The participle πιστεύσαντες (pisteusante") is taken temporally.

[19:2] ¹⁵²tn Grk “they [said] to him” (the word “said” is implied in the Greek text).

[19:2] ¹⁵³tn This use of ἀλλά (alla) is ascensive and involves an ellipsis (BDAG 45 s.v. ἀλλά 3): “No, [not only did we not receive the Spirit,] but also we have not heard that there is a Holy Spirit.” However, this is lengthy and somewhat awkward in English, and the ascensive meaning can be much more easily represented by including the word “even” after the negation. Apparently these disciples were unaware of the provision of the Spirit that is represented in baptism. The language sounds like they did not know about a Holy Spirit, but this seems to be only linguistic shorthand for not knowing about the Spirit’s presence (Luke 3:15-18). The situation is parallel to that of Apollos. Apollos and these disciples represent those who “complete” their transition to messianic faith as Jews.

[19:3] ¹⁵⁴tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[19:3] ¹⁵⁵tn Grk “they said.”

[19:4] ¹⁵⁶sn These disciples may have had their contact with John early on in the Baptist’s ministry before Jesus had emerged. This is the fifth time Luke links John the Baptist and Jesus (Acts 1:5; 11:16; 13:25; 18:25).

[19:6] ¹⁵⁷tn Or “laid.”

[19:6] ¹⁵⁸sn The coming of the Holy Spirit here is another case where the Spirit comes and prophesy results in Acts (see Acts 2). Paul’s action parallels that of Peter (Acts 8) and not just with Gentiles.

[19:6] ¹⁵⁹tn The imperfect verb ἐλάλουν (elaloun) has been translated as an ingressive imperfect.

[19:6] ¹⁶⁰tn The imperfect verb ἐπροφήτευον (eprofhteuon) has been translated as an ingressive imperfect.

[19:7] ¹⁶¹sn This is a parenthetical note by the author.

[19:8] ¹⁶²tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[19:8] ¹⁶³tn Grk “So entering the synagogue, he spoke out fearlessly.” The participle εἰσελθών (eiselqwn) has been translated as a finite verb due to requirements of contemporary English style.

[19:8] ¹⁶⁴sn See the note on synagogue in 6:9.

[19:8] ¹⁶⁵tn Or “boldly.”

[19:8] ¹⁶⁶tn Although the word διελέξατο (dielexato; from διαλέγομαι, dialegomai) is frequently translated “reasoned,” “disputed,” or “argued,” this sense comes from its classical meaning where it was used of philosophical disputation, including the Socratic method of questions and answers. However, there does not seem to be contextual evidence for this kind of debate in Acts 19:8. As G. Schrenk (TDNT 2:94-95) points out, “What is at issue is the address which any qualified member of a synagogue might give.” Other examples of this may be found in the NT in Matt 4:23 and Mark 1:21.

[19:8] ¹⁶⁷tn Or “addressing them persuasively.” The two participles διαλεγόμενος and πείθων (dialegomeno" and peiqwn) can be understood as a hendiadys (so NIV, NRSV), thus, “addressing them persuasively.”

[19:8] ¹⁶⁸sn To talk about Jesus as the Christ who has come is to talk about the kingdom of God. This is yet another summary of the message like that in 18:28.

[19:9] ¹⁶⁹tn BDAG 1105-6 s.v. ὡς 8.b lists this use as a temporal conjunction.

[19:9] ¹⁷⁰tn Or “some became hardened.” See BDAG 930 s.v. σκληρύνω b and Acts 7:51-53.

[19:9] ¹⁷¹tn Or “speaking evil of.” BDAG 500 s.v. κακολογέω has “speak evil of, revile, insult…τὶ someth. τὴν ὁδόν the Way (i.e. Christian way of life) Ac 19:9.”

[19:9] ¹⁷²sn The Way refers to the Christian movement (Christianity). Luke frequently refers to it as “the Way” (Acts 9:2; 18:25-26; 19:23; 22:4; 24:14, 22).

[19:9] ¹⁷³tn Grk “leaving them, he took.” The participle ἀποστάς (apostas) has been translated as a finite verb due to requirements of contemporary English style.

[19:9] ¹⁷⁴tn The words “with him” are not in the Greek text, but are implied.

[19:9] ¹⁷⁵tn Although the word διελέξατο (dielexato; from διαλέγομαι, dialegomai) is frequently translated “reasoned,” “disputed,” or “argued,” this sense comes from its classical meaning where it was used of philosophical disputation, including the Socratic method of questions and answers. However, there does not seem to be contextual evidence for this kind of debate in Acts 19:9. As G. Schrenk (TDNT 2:94-95) points out, “What is at issue is the address which any qualified member of a synagogue might give.” Other examples of this may be found in the NT in Matt 4:23 and Mark 1:21.

[19:9] ¹⁷⁶tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase in this verse.

[19:9] ¹⁷⁷tn The “lecture hall” was a place where teachers and pupils met. The term is a NT hapax legomenon (BDAG 982 s.v. σχολή). L&N 7.14 notes, “it is better to use a translation such as ‘lecture hall’ rather than ‘school,’ since one does not wish to give the impression of the typical classroom situation characteristic of present-day schools.”

[19:10] ¹⁷⁸tn Grk “Asia”; in the NT this always refers to the Roman province of Asia, made up of about one-third of the west and southwest end of modern Asia Minor. Asia lay to the west of the region of Phrygia and Galatia. The words “the province of” are supplied to indicate to the modern reader that this does not refer to the continent of Asia.

[19:10] sn The expression all who lived in the province of Asia is good Semitic hyperbole (see Col 1:7, “all the world”). The message was now available to the region.

[19:10] ¹⁷⁹sn The word of the Lord is a technical expression in OT literature, often referring to a divine prophetic utterance (e.g., Gen 15:1, Isa 1:10, Jonah 1:1). In the NT it occurs 15 times: 3 times as ῥῆμα τοῦ κυρίου (rJhma tou kuriou; Luke 22:61, Acts 11:16, 1 Pet 1:25) and 12 times as λόγος τοῦ κυρίου (logo" tou kuriou; here and in Acts 8:25; 13:44, 48, 49; 15:35, 36; 16:32; 19:20; 1 Thess 1:8, 4:15; 2 Thess 3:1). As in the OT, this phrase focuses on the prophetic nature and divine origin of what has been said.

[19:11] ¹⁸⁰tn BDAG 1019 s.v. τυγχάνω 2.d states, “δυνάμεις οὐ τὰς τυχούσας extraordinary miracles Ac 19:11.”

[19:12] ¹⁸¹tn Or “skin” (the outer surface of the body).

[19:12] ¹⁸²tn Or “were taken.” It might be that as word went out into the region that since the sick could not come to Paul, healing was brought to them this way. The “handkerchiefs” are probably face cloths for wiping perspiration (see BDAG 934 s.v. σουδάριον) while the “aprons” might be material worn by workmen (BDAG 923-24 s.v. σιμικίνθιον).

[19:12] ¹⁸³tn The words “of them” are not in the Greek text, but are implied.

[19:13] ¹⁸⁴tn Grk “some Jewish exorcists who traveled about.” The adjectival participle περιερχομένων (periercomenwn) has been translated as “itinerant.”

[19:13] ¹⁸⁵tn Grk “to name the name.”

[19:13] ¹⁸⁶tn Grk “who had.” Here ἔχω (ecw) is used of demon possession, a common usage according to BDAG 421 s.v. ἔχω 7.a.α.

[19:13] ¹⁸⁷sn The expression I sternly warn you means “I charge you as under oath.”

[19:14] ¹⁸⁸tn Grk “a certain Sceva.”

[19:14] ¹⁸⁹sn Within the sequence of the narrative, this amounts to a parenthetical note by the author.

[19:15] ¹⁹⁰tn Grk “answered and said to them.” The expression, redundant in English, has been simplified to “replied.”

[19:15] ¹⁹¹tn Grk “Jesus I know about.” Here ᾿Ιησοῦν (Ihsoun) is in emphatic position in Greek, but placing the object first is not normal in contemporary English style.

[19:15] ¹⁹²tn BDAG 380 s.v. ἐπίσταμαι 2 has “know, be acquainted with τινά…τὸν Παῦλον Ac 19:15.” Here the translation “be acquainted with” was used to differentiate from the previous phrase which has γινώσκω (ginwskw).

[19:15] ¹⁹³sn But who are you? This account shows how the power of Paul was so distinct that parallel claims to access that power were denied. In fact, such manipulation, by those who did not know Jesus, was judged (v. 16). The indirect way in which the exorcists made the appeal shows their distance from Jesus.

[19:16] ¹⁹⁴tn Grk “in whom the evil spirit was.”

[19:16] ¹⁹⁵tn Grk “the man in whom the evil spirit was, jumping on them.” The participle ἐφαλόμενος (efalomeno") has been translated as a finite verb due to requirements of contemporary English style. L&N 15.239 has “ἐφαλόμενος ὁ ἄνθρωπος ἐπ᾿ αὐτούς ‘the man jumped on them’ Ac 19:16.”

[19:16] ¹⁹⁶tn Grk “and beating them all into submission.” The participle κατακυριεύσας (katakurieusa") has been translated as a finite verb due to requirements of contemporary English style. According to W. Foerster, TDNT 3:1098, the word means “the exercise of dominion against someone, i.e., to one’s own advantage.” These exorcists were shown to be powerless in comparison to Jesus who was working through Paul.

[19:16] ¹⁹⁷tn BDAG 484 s.v. ἰσχύω 3 has “win out, prevail…κατά τινος over, against someone Ac 19:16.”

[19:17] ¹⁹⁸map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.

[19:17] ¹⁹⁹tn Grk “fell on.” BDAG 377 s.v. ἐπιπίπτω 2 has “φόβος ἐ. ἐπί τινα fear came upon someone…Ac 19:17.”

[19:17] ²⁰⁰tn Or “exalted.”

[19:18] ²⁰¹tn Grk “came”; the word “forward” is supplied in the translation to clarify the meaning and to conform to the contemporary English idiom.

[19:18] ²⁰²tn Or “confessing and disclosing their deeds.” BDAG 59 s.v. ἀναγγέλλω 2 has “W. ἐξομολογεῖσθαι: ἀ. τὰς πράξεις αὐτο'ν make their deeds known Ac 19:18.”

[19:19] ²⁰³tn BDAG 472 s.v. ἱκανός 4.a has “many, quite a few” for ἱκανοί (Jikanoi) in this verse.

[19:19] ²⁰⁴tn On this term see BDAG 800 s.v. περίεργος 2.

[19:19] ²⁰⁵tn Or “scrolls.”

[19:19] ²⁰⁶tn Or “burned them up publicly.” L&N 14.66 has “‘they brought their books together and burned them up in the presence of everyone’ Ac 19:19.”

[19:19] ²⁰⁷tn Grk “and when.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.

[19:19] ²⁰⁸tn Or “fifty thousand silver drachmas” (about $10,000 US dollars). BDAG 128 s.v. ἀργύριον 2.c states, “ἀργυρίου μυριάδας πέντε 50,000 (Attic silver) drachmas Ac 19:19.” Another way to express the value would be in sheep: One drachma could buy one sheep. So this many drachmas could purchase a huge flock of sheep. A drachma also equals a denarius, or a day’s wage for the average worker. So this amount would be equal to 50,000 work days or in excess of 8,300 weeks of labor (the weeks are calculated at six working days because of the Jewish cultural context). The impact of Christianity on the Ephesian economy was considerable (note in regard to this the concerns expressed in 19:26-27).

[19:20] ²⁰⁹sn The word of the Lord is a technical expression in OT literature, often referring to a divine prophetic utterance (e.g., Gen 15:1, Isa 1:10, Jonah 1:1). In the NT it occurs 15 times: 3 times as ῥῆμα τοῦ κυρίου (rJhma tou kuriou; Luke 22:61, Acts 11:16, 1 Pet 1:25) and 12 times as λόγος τοῦ κυρίου (logo" tou kuriou; here and in Acts 8:25; 13:44, 48, 49; 15:35, 36; 16:32; 19:10; 1 Thess 1:8, 4:15; 2 Thess 3:1). As in the OT, this phrase focuses on the prophetic nature and divine origin of what has been said.

[19:20] ²¹⁰tn The imperfect verb ηὔξανεν (huxanen) has been translated as a progressive imperfect, as has the following verb ἴσχυεν (iscuen).

[19:20] ²¹¹sn The word of the Lord…to prevail. Luke portrays the impact of Christianity in terms of the Lord’s transforming power in the lives of individuals.

[19:21] ²¹²tn Grk “all these things had been fulfilled.”

[19:21] ²¹³tn Grk “Paul purposed in [his] spirit” (an idiom). According to BDAG 1003 s.v. τίθημι 1.b.ε the entire idiom means “to resolve” (or “decide”): “ἔθετο ὁ Παῦλος ἐν τῷ πνεύματι w. inf. foll. Paul resolved 19:21.”

[19:21] ²¹⁴map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[19:21] ²¹⁵sn Macedonia was the Roman province of Macedonia in Greece.

[19:21] ²¹⁶sn Achaia was the Roman province of Achaia located across the Aegean Sea from Ephesus. Its principal city was Corinth.

[19:21] ²¹⁷tn Grk “Achaia, saying.” Because of the length of the Greek sentence and the awkwardness in English of having two participial clauses following one another (“passing through…saying”), the participle εἰπών (eipwn) has been translated as a finite verb and a new sentence begun here in the translation.

[19:21] ²¹⁸sn This is the first time Paul mentions Rome. He realized the message of Christianity could impact that society even at its heights.

[19:21] map For location see JP4 A1.

[19:22] ²¹⁹tn The aorist participle ἀποστείλας (aposteila") has been taken temporally reflecting action antecedent to that of the main verb (ἐπέσχεν, epescen).

[19:22] ²²⁰tn Grk “two of those who ministered to him.”

[19:22] ²²¹sn Macedonia was the Roman province of Macedonia in Greece.

[19:22] ²²²tn Grk “Asia”; in the NT this always refers to the Roman province of Asia, made up of about one-third of the west and southwest end of modern Asia Minor. Asia lay to the west of the region of Phrygia and Galatia. The words “the province of” are supplied to indicate to the modern reader that this does not refer to the continent of Asia.

[19:23] ²²³tn Grk “There happened at that time.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Instead the verb “took place” has been supplied in the translation.

[19:23] ²²⁴tn BDAG 512 s.v. κατά B.2.a, “in definite indications of time…Of the past: κ. ἐκεῖνον τὸν καιρόν at that time, then…Ac 12:1; 19:23.”

[19:23] ²²⁵tn Grk “no little disturbance” (an idiom; see BDAG 991 s.v. τάραχος 2).

[19:23] ²²⁶sn The Way refers to the Christian movement (Christianity).

[19:24] ²²⁷tn BDAG 665 s.v. ναός 1.a states, “Specif. of temples: of replicas of the temple of Artemis at Ephesus 19:24…but here, near ἱερόν vs. 27…ναός can be understood in the more restricted sense shrine, where the image of the goddess stood.”

[19:24] ²²⁸sn Artemis was the name of a Greek goddess worshiped particularly in Asia Minor, whose temple, one of the seven wonders of the ancient world, was located just outside the city of Ephesus.

[19:24] ²²⁹tn Grk “brought not a little business” (an idiom).

[19:24] ²³⁰sn A great deal of business. The charge that Christianity brought economic and/or social upheaval was made a number of times in Acts: 16:20-21; 17:6-7; 18:13.

[19:25] ²³¹tn Grk “gathering.” The participle συναθροίσας (sunaqroisa") has been translated as a finite verb due to requirements of contemporary English style.

[19:25] ²³²tn Grk “whom”; because of the length and complexity of the Greek sentence, the relative pronoun (“whom”) has been replaced with a pronoun (“these”) and a new sentence begun in the translation.

[19:25] ²³³sn Workmen in similar trades. In effect, Demetrius gathered the Ephesian chamber of commerce together to hear about the threat to their prosperity.

[19:25] ²³⁴tn Another possible meaning is “that this business is an easy way for us to earn a living.”

[19:26] ²³⁵tn Grk “persuading.” The participle πείσας (peisa") has been translated as a finite verb due to requirements of contemporary English style.

[19:26] ²³⁶tn Or “misled.”

[19:26] ²³⁷tn BDAG 472 s.v. ἱκανός 3.a has “of pers. ὄχλος a large crowd…Ac 11:24, 26; 19:26.”

[19:26] ²³⁸map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.

[19:26] ²³⁹tn Grk “Asia”; see the note on this word in v. 22.

[19:26] ²⁴⁰tn The participle λέγων (legwn) has been regarded as indicating instrumentality.

[19:26] ²⁴¹tn The words “at all” are not in the Greek text but are implied.

[19:26] sn Gods made by hands are not gods at all. Paul preached against paganism’s idolatry. Here is a one-line summary of a speech like that in Acts 17:22-31.

[19:27] ²⁴²tn Or “come under public criticism.” BDAG 101 s.v. ἀπελεγμός has “come into disrepute Ac 19:27.”

[19:27] ²⁴³sn Artemis was the name of a Greek goddess worshiped particularly in Asia Minor, whose temple, one of the seven wonders of the ancient world, was located just outside the city of Ephesus.

[19:27] ²⁴⁴tn BDAG 597 s.v. λογίζομαι 1.b has “εἰς οὐθὲν λογισθῆναι be looked upon as nothing…Ac 19:27.”

[19:27] ²⁴⁵tn Grk “Asia”; see the note on this word in v. 22.

[19:27] ²⁴⁶tn Or “her magnificence.” BDAG 488 s.v. καθαιρέω 2.b has “καθαιρεῖσθαι τῆς μεγαλειότητος αὐτῆς suffer the loss of her magnificence Ac 19:27”; L&N 13.38 has “‘and to have her greatness done away with’ Ac 19:27.”

[19:28] ²⁴⁷tn Grk “And when.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[19:28] ²⁴⁸tn Grk “And hearing.” The participle ἀκούσαντες (akousante") has been taken temporally.

[19:28] ²⁴⁹tn Grk “they became filled with rage” (an idiom). The reaction of the Ephesians here is like that of the Jews earlier, though Luke referred to “zeal” or “jealousy” in the former case (Acts 7:54).

[19:28] ²⁵⁰tn Grk “and began shouting, saying.” The imperfect verb ἔκραζον (ekrazon) has been translated as an ingressive imperfect. The participle λέγοντες (legontes) is redundant in English and has not been translated.

[19:28] ²⁵¹sn Artemis was a Greek goddess worshiped particularly in Asia Minor, whose temple, one of the seven wonders of the ancient world, was located just outside the city of Ephesus.

[19:29] ²⁵²tn Grk “And the.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[19:29] ²⁵³tn L&N 39.43 has “‘the uproar spread throughout the whole city’ (literally ‘the city was filled with uproar’) Ac 19:29.” BDAG 954 s.v. σύγχυσις has “confusion, tumult.”

[19:29] ²⁵⁴tn Grk “they”; the referent (the crowd) has been specified in the translation for clarity.

[19:29] ²⁵⁵sn To the theater. This location made the event a public spectacle. The Grand Theater in Ephesus (still standing today) stood facing down the main thoroughfare of the city toward the docks. It had a seating capacity of 25,000.

[19:29] ²⁵⁶tn Grk “to the theater with one accord.”

[19:30] ²⁵⁷tn Or “enter the crowd.” According to BDAG 223 s.v. δῆμος 2, “in a Hellenistic city, a convocation of citizens called together for the purpose of transacting official business, popular assembly…εἰσελθεῖν εἰς τὸν δ. go into the assembly 19:30.”

[19:31] ²⁵⁸tn Grk “Asiarchs” (high-ranking officials of the province of Asia).

[19:31] ²⁵⁹tn Grk “sending”; the participle πέμψαντες (pemyante") has been translated as a finite verb due to requirements of contemporary English style.

[19:31] ²⁶⁰tn The words “a message” are not in the Greek text but are implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.

[19:31] ²⁶¹tn BDAG 242-43 s.v. δίδωμι 11 has “to cause (oneself) to go, go, venture somewhere (cp. our older ‘betake oneself’)…Ac 19:31.” The desire of these sympathetic authorities was surely to protect Paul’s life. The detail indicates how dangerous things had become.

Kisah Para Rasul 19:1

Kisah Para Rasul 19:8-41

Kisah Para Rasul 19:1-31

Alkitab SABDA